Day: August 1, 2021

THE BATTLE OF OHAD.
An army of three thousand infantry and two thousand cavalry was recruited. The tribes of Bani Thiama
and Kinan promised to support them. The flag was given to Talha ibne Talha the bravest of all. Carryinga
the idol of Hubal, Abu Sufian marched his army towards Madina in the month of Shawwal. His wife
Hinda accompanied the army with her band of young ladies, entertaining, luring, insisting and
encouraging the soldiers.
The Prophet (S.A.W) who was earlier informed by his uncle Abbas from Mecca about the unpending
attack (Abbas had not migrated till then), collected all his men to defend Madina. Though they were
only seven hundred, but the Prophet (S.A.W) took them at the foot of Mount Ohad. And keeping the hill
behind them he divided these men into three groups having one leader each. Then he made three flags
and gave one flag to each of the two clans of the Mohajirs. Aseer bin Hazeer received the flag on behalf
of Aws clan, and Habab bin Manzar got the flag on behalf of Khazraj clan. Ali (A.S.) as usual was the
chief flag bearer of the entire army, and Hamza was made the commander of the armoured division.
Abu Sufian too divided his army into three divisions and appointed Khalid ibn Waleed, Akrama ibn Abi
Jahal and Amr ibn Aas as their commanders. The three divisions of Abu Sufian moved in the form of a
semi circle towards the Muslims. Talha bin Talha coming out of his army challenged the Prophet
(S.A.W) and said, “O Mohammad you say that who ever dies at your hands goes to Hell and who ever
dies at our hands goes to Heaven. Now send those who want to go to Heaven.” Ali (A.S.) rushed out of
his army and gave him such a blow that he reeled and fell. Finding Talha helpless Ali (A.S.) walked
away. His friends pleaded not to leave his bitterest enemy alive. Ali (A.S.) replied, “Enemy or no enemy,
now he cannot defend himself, and I do not strike a man who cannot defend himself.” But Talha
succumbed to injuries Ali (A.S.) had inflicted. Talha’s death brought his four sons and grandsons
before Ali (A.S.), but whosoever came forward with the flag of the infidels was killed by Ali (A.S.). When
nine flag bearers of the same clan were slain and there was not male left to carry the flag, a woman
came forward and took the flag away. (Talha ibn Talha was the traditional flag bearer of Quraish).
A general encounter then took place in which Ali (A.S.) and Hamza carried the day and the Muslims
became victorious. But the eagerness to collect the spoils of the war threw them into disorder. Ali
(A.S.) however tried to stop them, but they did not listen. Khalid bin Waleed seeing the Muslims in
disarray attacked them from behind, catching them unawares. The fleeing Meccans encouraged by
Khalid’s success and Muslim’s confusion turned back and started attacking them from front. This
double attack of the Meccans confused the Muslims so much that they could not differentiate between
their friends and foes that they began to attack their own people. Seeing danger to their own lives many
famous companions of the Prophet (S.A.W) like Abu Bakr, Umar bin Khattab, Usman bin Affan, Aqba,
Saad bin Abi Waqas left the Prophet (S.A.W) alone surrounded by the enemies and ran for their lives.
[Tabari, Suyooti, Imam Fakhruddin Razi] Usman, Aqba and Saad bin Abi Waqqas fled to Awas and
returned after three days, and some went back to Madina. Umar describing his flight from the battlefield
said, “I ran for my life and climbed the hill. My condition at that time was such that I was skipping and
hopping like a hill-goat.” [Allama Balaazari] Only ten people were left with the Prophet (S.A.W) in the
battle field. They were Ali (A.S.), Hamza, Abu Rajana, Zakwan, Talha, Zubair, Haris bin Samah, Habab
bin Manzar, Aasim bin Saabit and Salil bin Hanif. These ten people jointly pledged to the Prophet
(S.A.W), that they will not leave him till their death. [Tafseer-e-Kabeer, Vol. 3, Page 108]
It was during this period when each one of these brave soldiers were facing hundred of people that the
negro slave whom Hinda, the wife of Abu Sufian had hired to kill Hamza attacked him from far killing
him instantly. On hearing the news of Hamza being killed Hinda rushed to the battlefield and getting
Hamza’s body, cut remove his liver and started chewing it. She also got a garland prepared from the
limbs of Hamza and wore round her neck then got his body trampled and mutilated by horses. She was
happy that the killer of her father had been killed.
Khalid bin Walid who was attacking and pushing the Muslims reached the place where the Prophet
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(S.A.W) was fighting. He attacked the Prophet (S.A.W) with a javelin and Otba threw a stone cutting the
Prophet (S.A.W)’s lips and breaking his two teeth. An arrow was also thrown at him which brought him
down from the horse in one of the ditches the enemies had dug. As the Prophet (S.A.W) fell, Khalid bin
Walid cried, “The lying Prophet is slain, the lying Prophet is slain.” On hearing this cry Ali (A.S.) rushed
to search the Prophet (S.A.W). He saw him lying in the ditch bleeding and Khalid’s men trying to kill
him. Ali (A.S.) fought and chased the attackers away. Then carrying the Prophet (S.A.W) on his back
and keeping the attackers at bay with his sword he brought the Prophet (S.A.W) to a safe place near a
hillock. Perspiring with rage the Prophet (S.A.W) asked, Ali (A.S.) as to why did he not flee with the
others. Ali (A.S.) replied, “Should I become an infidel after having embraced Islam? I am pledged to thy
obedience I have nothing to do with the fugitives.” The rumour of Prophet (S.A.W)’s death was carried
to Madina by the fleeing Muslims and his daughter Fatema (S.A.) leaving her one month old child Hasan
(A.S.) in Madina rushed to the battlefield to look after her father.
Leaving the Prophet (S.A.W) on the hillock, Ali (A.S.) returned to the battlefield fighting and calling the
Muslims to return and fight. He was also declaring that the Prophet (S.A.W) is very much alive. Hearing
the news of the Prophet (S.A.W) still being alive many Muslims returned. Abu Bakr being one of them.
[Tareekhul Khulafa, Page 25] When they saw the Prophet (S.A.W) alive and being nursed by his
daughter Fatema (S.A.) they gained courage and organising themselves once again under the
command of Ali (A.S.) fought and chased the enemies out of the battlefield. Seventy Muslims died in
this battle and the biggest sufferers were the Prophet (S.A.W) and Ali (A.S.). They not only lost their
uncle Hamza but many other brave sons of Bani Hashim. It is said that it was in this war and this
occassion that the cry “La Fata Illa Ali La Saif Illa Zulfiqar” (There is no youth but Ali (A.S.) and no
sword but Zulfiqar -the sword of Ali (A.S.)) was heard. From that day it has become a slogan of the
Muslims which they pronounce at the time of their struggle and fight. This slogan gives them
determination and courage.
The Quraish before fleeing from the battlefield ran their horses on the dead bodies of the Muslims. Abu
Sufian thrusting his lance in the mouth of Hamza said, “Now taste (the revenge of your father).”
The Prophet (S.A.W) standing on the graves of the martyrs declared, “Visit the graves of the martyrs of
Ohad and salute them so long as the earth and heaven exist. They are the martyrs of whose faith I bear
witness.” Abu Bakr hearing this declaration from the Prophet (S.A.W) asked, “Have we not participated
in the holy wars with you?” The Prophet (S.A.W) retorted, “But who knows how you are going to
behave after me” [Mawatta of Imam Malik Bin Anas page 174].
When the Prophet (S.A.W) reached Madina he heard the cries of the ladies of Bani Mashal. They were
weeping on the death of their dear ones who had lost their lives in this war. This saddened the Prophet
(S.A.W) more for there was none to weep on the death of his uncle Hamza. Saad Bin Maaz rushed to the
ladies of Bani Mashal and told them the feelings of the Prophet (S.A.W). The ladies stopped their cry
and rushed to the house of the Prophet (S.A.W) to mourn Hamza. From that day the ladies made a
practice for weeping Hamza first and then for their relatives.
The Prophet (S.A.W) had hardly felt relieved when the news of another impending attack was received.
To stop the invaders outside Madina the Prophet (S.A.W) marched his soldiers to Ahmerul Asad. The
flag was again given to Ali (A.S.). But the invaders retreated and the war was averted.
In the same year Ali (A.S.) lost his mother Fatema (S.A.) Binte Asad. It was she who had brought up
Prophet (S.A.W) when he lost his mother at the age of eight years. She was like a mother to him, when
she died the Prophet (S.A.W) covered her body with his own shroud (Kafan) and laid her to rest. He
dictated to her last words (talqeen).
After the Prophet (S.A.W) and his followers had settled in Madina the Prophet (S.A.W) signed a peace
treaty with the Jews of Madina and its surroundings to enable both of them to live in peace. A code of
conduct was prepared which was binding on both the parties. But the Jews were now restive because
of the respect the Muslims had gained due to the teachings of the Prophet (S.A.W). They wanted to get
out of the agreement and break the contract. Their leader Umro Bin Ummaiya killed two Muslims of
Bani Aamir. The Prophet (S.A.W) approached them for the compensation of the deceased persons as it
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was mutually agreed. But Jews instead of paying the compensation to the Prophet (S.A.W) planned to
kill him. They hid a man with a big stone on their roof-top who would throw it on the Prophet (S.A.W)
when he entered their house to receive the compensation. The Prophet (S.A.W) got the air of this plan
and ordered the Jews to leave Madina within ten days, as Madina could not be a place for the traitors.
The Jews at first agreed to leave Madina but on the assurance and strength of Abdullah Bin Sulool
refused. The Prophet (S.A.W) himself took the task of ejecting them. The flag for this mission was again
given to Ali (A.S.). The Prophet (S.A.W) ordered his men to pitch their tents opposite the houses of the
Jews. In the night a famous archer named Guzool shot an arrow on the tent of the Prophet (S.A.W). But
the Prophet (S.A.W) was not hurt. The Prophet (S.A.W) to avoid trouble ordered to shift the tents to a
safer place near a hill. Suddenly the Muslims found Ali (A.S.) missing. They went to the Prophet (S.A.W)
to find out where Ali (A.S.) was. He told them that Ali (A.S.) must have gone for some work. After
sometime Ali (A.S.) came with the severed head of Guzool and put it near the feet of the Prophet
(S.A.W). When the Prophet (S.A.W) enquired Ali (A.S.) said, “I got suspicious of their intentions and I
quietly walked up their houses to watch their activities. I saw this Guzool and nine of his companions
with open swords in their hands preparing to attack you. I challenged them and succeeded in killing
this man. The rest ran away. The Jews then fled to Khaiber.”
In the same year the Prophet (S.A.W) had to face some small skirmishes like the battle of Zatur Raaqa
and the second battle of Badr. Ali (A.S.) was the flag bearer of all these battles. Husain (A.S.) the
second son of Ali (A.S.) was born in this year.

The author has compiled seven ahaadith in this chapter. The crux of all these ahaadith are that the Estate of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam is sadaqah, and nothing should be distributed among the heirs. All the ‘ulama are unanimous on this. No ‘aalim from the Ahlus-Sunnah wal Jamaa’ah has opposed this, that there shall be no distribution from the Estate of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam to his heirs. Although different opinions are held whether this is a unique case with Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam only or with all the ambiyaa. The majority of the ‘ulama say that this is the case with all the ambiyaa, that no one inherits their Estate. The ‘ulama have stated many reasons for this, and there is no doubt there are many reasons for it. A few reasons are noted briefly. (a.) The ambiyaa are alive in their graves, therefore their ownership remains. for this reason too the wives of Sayyidina Rasulullah Salliallahu ‘Alayhi Wasallam have been prohibited to remarry in clear words in the Qur’-aan. (b.) No article of a nabi is possessed by him in his lifetime. He spends it as a guardian. This is also common among the sufis. A sufi does not own anything. This does not mean that they do not possess anything according to the shari’ah, but they themselves do not regard anything as their own possession. (c.) Everything in the world belongs to Allah, and Nabi Sallallahu’Alayhi Wasallam being Allah’s vicegerent on earth spends it as a guardian. (d.) If the Estate of a nabi had been distributed among his heirs, then there was a possibility that an unfortunate heir in the greed for wealth, will become a nabi’s destruction, or may wish for it to happen and both these things will be a cause for the downfall of an heir. (e.) People will begin to doubt that by claiming prophethood one intends to amass wealth, and leave it for his wife and children, so that they may be wealthy. (f.) This is so because, the clear and pure soul of a nabi remains spotless from the rust and dirt of wealth..(g.) A nabi is like a father to the entire ummah. There is much wisdom in Allah’s commands. Human beings express some of the wisdom according to a limited understanding. Besides, save Allah, no one knows how much wisdom there is in.

(382) Hadith Number 1.
‘Amr bin Al Haarith Radiyallahu ‘Anhu, the brother of Ummul Mumineen Juwayriyyah Radiyallahu ‘Anha says that Rasulullah Sallallahu ‘Alayhi Wasallam left in his assets only weapons, a mule which he used as a conveyance, and some land, which he had declared sadaqah.

Commentary
Since this was declared sadaqa, the laws of inheritance did not apply to them. As the clothing that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam used were of nominal value, it was not mentioned.

(383) Hadith Number 2.
Abu Hurayrah Radiyallahu ‘Anhu reports that Faatimah (Radiyallahu ‘Anha) came to Abubakr (Siddique Radiyallahu ‘Anhu) and asked him who his heirs were. He replied: ”My wife and children”. (Faatimah Radiyallahu ‘Anha asked:) ”Then why did I not become heir to my fathers estate?” Abubakr (Siddique Radiyallahu ‘Anhu) Said: ”I heard the command of Rasulullah Sallallhu ‘Alayhi Wasallam, that we do not leave any heirs. But (I being a guardian of the waqf) for those whom Rasulullah Sallallahu ‘Alayhi Wasallam had decreed a daily allowance, I will continue to grant it. And on whom Rasulullah Sallallahu ‘Alayhi Wasallam used to spend. I will contnue to spend”.

Commentary
Apparently it seems Sayyidina Faatimah Radiyallahu ‘Anha thought that being a ruler, the estate of Sayyidina Rasulullah Sallallhu ‘Alayhi Wasallam was not adjudged for his heirs. For this reason she inquired from Sayyidina Abubakr Radiyallahu ‘Anhu that would he have any heirs. Sayyidina Abubakr Radiyallahu ‘Anhu gave a shar’ee reply to the query, otherwise according to his own will he had stipulated that his wealth must be returned to the Baytul Maal (treasury). Therefore Sayyidina Abubakr Radiyallahu ‘Anhu did not leave any heirs for his estate. The saying of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam that ‘We do not leave any heirs’ is a well known hadith, which has been mentioned in different wordings. In some narrations only those words are narrated that have been mentioned above. In some narrations, it is stated that, ‘We the group of ambiyaa, do not leave heirs’. Shah Waliyullah has written in his ‘Musawwa) (Commentary on Muwatta) on this subject that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam did not leave any heirs, has been narrated by more than ten Sahaabah.

(384) Hadith Number 3.
Abul Bakhtari (Sa’eed bin Fayruz At-taa-ee) reports that both ‘Abbaas Radiyallhu ‘Anhu and Ali Radiyallahu ‘Anhu went to ‘Umar Radiyallahu ‘Anhu, during his reign of khilaafah. Each saying to his companion that you are like that, and you like that. ‘Umar Radiyallahu ‘Anh said to Talhah Radiyallahu ‘Anhu, Zubayr Radiyallahu ‘Anhu, ‘Abdurrahmaan bin ‘Awf Radiyallahu ‘Anhu and Sa’d bin Abi Waqqaas Radiyallahu ‘Anhu who were among the great Sahaabah, that I make you a witness and ask you with an oath to Allah, that did you not hear Rasulullah Sallallhu ‘Alayhi Wasallam say: ”All the possessions of a nabi are sadaqah, beside that which he used to feed his family. We the ambiyaa do not leave behind any heirs. This hadith also has a story (Which is being shortend here)”.

Commentary
The aim of Imaam Tirmidhi was to mention that the ambiyaa do not leave heirs, which has been done here. For this reason the complete hadith is not narrated. Imaam Abu Daawud has mentioned it with a bit more detail. After mentioning a little, carried it over to the hadith of Sayyidina Maalik bin Aws Radiyallahu ‘Anhu, which is mentioned in hadith number six. The hadith of Sayyidina Maalik bin Aws Radiyallahu’Anhu is better known. It has been mentioned many a time in Bukhaari, Muslim and Abu Daawud. And to mention the complete hadith every time in detail will result in it becoming too long. The translation of the narration in Abu Daawud is this: Sayyidina Abul Bakhtari Radiyallahu’Anhu says: ‘I heard a hadith from a person which appealed very much to me. I requested him to write it for me. He presented it in a very clear writing’. Haafiz Ibn Hajar says this person is probably Sayyidina Maalik bin Aws Radiyallahu ‘Anhu himself. In this hadith it was written that Sayyidina ‘Abbaas Radiyallahu ‘Anhu and Sayyidina ‘Ali Radiyallahu ‘Anhu came to ‘Umar Radiyallahu ‘Anhu. At that time Sayyidina Talhah Radiyallahu ‘Anhu, Sayyidina Zubayr Radiyallahu ‘Anhu, Sayyidina Sa’d Radiyallahu ‘Anhu and Sayyidina Abdurrahmaan Radiyallahu ‘Anhu were present there. Both Sayyidina ‘Abbaas Radiyallahu ‘Anhu and Sayyidina ‘Ali Radiyallahu ‘Anhu were arguing among themselves. i.e. they were accusing one another of negligence. Sayyidina ‘Umar Radiyallahu ‘Anhu while making the four Sahaabah Radiyallahu ‘Anhum who were present witnesses, asked: ‘Do you not know that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said, “Every possession of a Nabi is sadaqah, but that portion which he spends in feeding and clothing his wives,and children. This is because we (the ambiyaa) do not leave heirs”‘. All our Sahaabah Radiyallahu ‘Anhum that were present agreed and said verily Sayyidina Rasulullah Sallallahu ‘Alayhi Wasalla’m said so. Sayyidina ‘Umar Radiyallahu ‘Anhu said: Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam spent from his wealth during his life-time and what was left was given away in sadaqah. After the death of Sayyidina Rasulullah Sallalalhu ‘Alayhi Wasallam, Sayyidina Abubakr Radiyallahu ‘Anhu became the khalifah. In this two-year reign he did that which was the practice of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam’. Imaam Abu Daawud says further, approximately the complete story is narrated in the hadith of Sayyidina Maalik bin Aws Radiyallahu ‘Anhu.

(385) Hadith Numner 4.
‘Aayeshah Radiyallahu ‘Anha says that Rasulullah Sallallhu ‘Alayhi Wasallam said: ”We have no heirs. What we (the ambiyaa) leave is sadaqah”.

Commentary
By sadaqah it is meant that it should be spent on those to whom sadaqah is given.

(386) Hadith Number 5.
Abu Hurayrah Radiyallahu ‘Anhu says that Rasulullah Sallallahu ‘Alayhi Wasallam said: ”My heirs must not distribute Dinars and Dirhams. From my assets, after deducting the expenditure of my women (family), and the ‘aamils (workers). whatever is left over must be given in sadaqah”.

Commentary
It has been explained that by Aamil, is referred to that person who will be the khalifah of the time after Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam. It is also said that it is that person who collects and brings the harvest of the lands. i.e. who is in charge and manages the lands. It is possible both are intended here. The Baytul Maal is responsible for the salary of the khalifah, and every person responsible for managing the affairs also has the right to take his share of the estate. It is not necessary that it be in the form of Dinars and Dirhams (currency). For example it is mentioned that, if it is said money should not be distributed, that other things are included. Or it is said the, the distribution is always according to the value of the articles, in which case it shall always be referred to in terms of money.

(387) Hadith Number 6.
Maalik bin Aws bin Al-Hadthaan says: ”I attended the assembly of ‘Umar Radiyallahu ‘Anhu, At that time ‘Abdurrahmaan bin ‘Awf Radiyallahu ‘Anhu and Sa’d bin Abi Waqqaas Radiyallahu ‘Anhu were also present. (After a little while) ‘Abbaas Radiyaalhu ‘Anhu and Ali Radiyallahu ‘Anhu came to solve a disagreement. ‘Umar Radiyallhu ‘Anhu said to them: ‘I swear an oath by the One with whose command the skies and earth function, and I ask you, do you know of the saying of Rasulullah Sallallhu ‘Alayhi Wasallam that we (the ambiyaa-prophets), do not make anybody our heirs. Whatever wealth we leave behind, is all left as sadaqah’. All those present replied: ‘Verily true’. This hadith has a long story.

Commentary
This is the same incident which had been mentioned in hadith number three by Sayyidina Abul Bakhtari Radiyallahu ‘Anhu. This incident is lengthy and has been mentioned in practically all the hadith kitaabs, either briefly or in detail. The hadith from Bukhaari is translated here. Other explanations and additions are taken from Fathul Baari and other narrations, which have been included as deemed necessary. Sayyidina Maalik bin Aws Radiyallahu ‘Anhu reports: “I was at home, the sun had risen quite a bit. A messenger from ‘Umar Radiyallahu’Anhu came to call me. I went to ‘Umar Radiyallahu ‘Anhu. He was sitting on a sack, on which no other cloth was spread. I greeted him and sat down.,’Umar Radiyallahu ‘Anhu said: ‘Some needy among your people have come. I have given instructions that they be given something. Take them with you and distribute it among them’. I said, it would have been better if you had appointed someone else to distribute it among them. He replied: ‘No, you must distribute it’. As we were discussing this, the servant of ‘Umar Radiyallahu ‘Anhu whose name was ‘Yarfa came in and said: “Uthmaan Radiyallahu ‘Anhu, ‘Abdurrahmaan bin ‘Awf Radiyallahu ‘Anhu, Zubayr Radiyallahu ‘Anhu and Sa’d bin Abi Waqqaas Radiyallahu ‘Anhu request permission to present themselves’. In some narrations Sayyidina Talhah Radiyallahu ‘Anhu is also included. ‘Umar Radiyallahu ‘Anhu gave permission for them to enter. They entered, greeted and sat down. After’a little while Yarfa came in and said, “Abbaas Radiyallahu ‘Anhu and ‘Ali Radiyallahu ‘Anhu request permission to enter’. ‘Umar Radiyallahu ‘Anhu asked them to come in. Both came in, greeted and sat down. ‘Abbaas Radiyallahu ‘Anhu said: ‘Give a verdict between me and this oppressor’. ‘Abbaas Radiyallahu ‘Anhu called ‘Ali Radiyallahu ‘Anhu some other harsh names too. As a result both began to argue. Sayyidina ‘Uthmaan Radiyallahu ‘Anhu and the others that were present requested ‘Umar Radiyallahu ‘Anhu to reconcile them and give a verdict. In the narration of Muslim this is also stated, Maalik bin Aws Radiyallahu ‘Anhu says: ‘From their request for a reconciliation and support, I felt that both of them had sent the Sahaabah Radiyallahu ‘Anhum beforehand to strengthen their cases, and gain support’. ‘Umar Radiyallahu ‘Anhu said: ‘Wait a bit, then addressing those present said, I swear an oath by the Holy Being in whose command is the skies and earth, and I ask you, do you know, that Rasulullah Sallallahu ‘Alayhi Wasallam said: “We do not leave heirs. Whatever we leave is sadaqah”‘. The group present agreed that truly Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam had said this. After this he turned towards ‘Abbaas Radiyallahu ‘Anhu and ‘Ali Radiyallahu ‘Anhu and in the same manner after swearing an oath asked them the same question. They both confessed that they knew. Sayyidina ‘Umar Radiyallahu ‘Anhu then said, “Listen carefully. Allah Ta’aala had given this booty (garden etc.) especially to Rasulullah Sallallahu ‘Alayhi Wasallam. No other person had a share in it, Rasulullah Sallallahu ‘Alayhi Wasllam did not keep it strictly for himself, but distributed it among you people, and left a very small portion of the land for supporting himself and his family, and from this too after giving little in his homes, whatever was left was given in the path of Allah. I swear an oath and ask you, ‘Was it so or not?’. He first made the five Sahaabah Radiyallahu ‘Anhum swear an oath and testify to its being true. Thereafter he made both Sayyidina ‘Abbaas Radiyallahu’Anhu and Sayyidina’Ali Radiyallahu’Anhu swear an oath and to testify to its being true. Sayyidina ‘Umar Radiyallahu ‘Anhu then said. ‘After that Rasulullah Sallallahu ‘Alayhi Wasallam passed away, and Abubakr Radiyallahu ‘Anhu became the khalifah. He carried out this duty in the same manner as was the practice of Rasulullah Sallallahu ‘Alayhi Wasallam. I swear by Allah that Abubakr Radiyallahu ‘Anhu was correct in handling this matter in this manner. He was on the straight path and followed the truth. You have regarded this as a subterfuge. You (Sayyidina ‘Abbaas Radiyallahu ‘Anhu) have come to claim the estate of your nephew (Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam) and you (Sayyidina ‘Ali Radiyallahu ‘Anhu) have come to claim the share of your wife. Abubakr Radiyallahu ‘Anhu said to you that Rasulullah Sallallahu ‘Alayhi Wasallam said: “We (the ambiyaa) have no heirs”. ‘You did not accept his saying. Thereafter Abubakr Radiyallahu ‘Anhu passed away and I became the khalifah, and in the first two years carried out this duty in the manner that Rasulullah Sallallahu ‘Alayhi Wasallam and Abubakr Radiyallahu ‘Anhu had done. Allah knows best that in adopting this manner I am on the truth, and the one who acts on pious deeds. Subsequently both of you came to me, and on that same claim, the one claims his nephew’s estate and the other his wife’s share. I had made known to you the saying of Rasulullah Sallallahu ‘Alayhi Wasallam that we have no heirs. Thereafter, I thought it suitable by handing this affair to you as a guardian. I had taken an undertaking from you that you shall administer it in the same manner as Rasulullah Sallallahu ‘Alayhi Wasallam, Abubakr Radiyallahu and I had done for two years.’You accepted it, and I handed it over to you. I ask you to swear an oath that did I not hand it over to you in this manner?’ The group present admitted that he had done so. Sayyidina ‘Abbaas Radiyallahu ‘Anhu and Sayyidina ‘Ali Radiyyallahu ‘Anhu also admitted this fact. Sayyidina ‘Umar Radiyallahu ‘Anhu then said: ‘Now do you wish that I pass a ruling contrary to this. I swear an oath by that Being in whose command lies the skies and earth, I will never give a ruling against this. If you are unable to administer it, then give it back to me. I shall administer it’. This is that long story which Imaam Timidhi has referred to as that ‘It has a long story’.
A few points are worth noting here: (a.) Sayyidina ‘Abbaas Radiyallahu ‘Anhu had called Sayyidina ‘Ali Radiyallahu ‘Anhu an oppressor and both had an argument. This apparently seems unbefitting. Sayyidina ‘Abbaas Radiyallahu ‘Anhu is the uncle of Sayyidina ‘Ali Radiyallahu ‘Anhnu, according to this he has the right to reprimand him. Secondly, when he feels that Sayyidina ‘Ali Radiyallahu ‘Anhu was wrong, which shall be described later, then he has the right to call his act an oppression. (b.) When Sayyidina ‘Abbaas Radiyallahu ‘Anhu and Sayyidina ‘Ali Radiyallahu ‘Anhu knew about this hadith, and on the inquiring of Sayyidina ‘Umar Radiyallahu ‘Anhu accepted the knowledge of it, why did they make a claim to Sayyidina Abubakr Radiyallahu ‘Anhu and later also to Sayyidina ‘Umar Radiyallahu ‘Anhu. If it is accepted that they did not have knowledge of this hadith from before, surely they knew it from the saying of Sayyidina Abubakr Radiyallahu ‘Anhu. When Sayyidina Abubakr Radiyallahu ‘Anhu did not accept their claims due to the hadith, why did they again come to Sayyidina ‘Umar Radiyallahu ‘Anhu for a ruling. The answer is that they were surely aware of this hadith. Apparently they must have thought that this hadith refers, for example, only to Dinars and Dirhams, as has been mentioned in an earlier hadith, but according to all the other people it included all the possessions of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam as mentioned in many a ahaadith in the words: ‘Whatever I leave is sadaqah’. In this case the questioning of Sayyidina Abubakr Radiyallahu ‘Anhu in the beginning is because they may have thought it for something special, and questioning ‘Umar Radiyallahu ‘Anhu the second time during the period of his khilaafah may have been because they thought the view of Sayyidina ‘Umar Radiyallahu ‘Anhu would agree with the view held by them. i.e. Sayyidina ‘Umar Radiyallahu ‘Anhu also regards it to be for something special. After making a claim to Sayyidina ‘Umar Radiyallahu ‘Anhu they found he held the same view as all the others had held. The words of the hadith also clearly show that everything is included, and it is not for something special. It is very important to note one thing here, that we may feel that the Shaykhayn (Sayyidina Abubakr Radiyallahu ‘Anhu and Sayyidina ‘Umar Radiyallahu ‘Anhu) were helpless and compelled not to distribute the estate of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam due to his instruction. And although the people pleaded, the Shaykhayn did not distribute the estate. It is also necessary to point out that to hold evil thoughts against these great personalities that because of wealth, they kept on pleading for it, and although having the knowledge that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam clearly stated that he would have no heirs, they still asked for it. To hold such a view is a sign of impoliteness and great lack of understanding. They pleaded for it as they thought it their sharee right to do so. Therefore they refuted the view which was contrary to the one they held according to their findings, which Sayyidina ‘Umar Radiyallahu ‘Anhu mentioned by saying, “You thought Abubakr (Radiyallahu ‘Anhu) to be using a subterfuge”. (c.) After the denial of Sayyidina Abubakr Radiyallahu ‘Anhu and Sayyidina ‘Umar Radiyallahu ‘Anhu, also taking into consideration the saying of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam that, “We do not have heirs”, and after unanimous approval taking the estate under their control, how did this argument between the two come about, which resulted in strong language between them. Also what now brought about the question of distribution, when it had been made clear previously that this was not lawful? The reason for it is, that the question of distribution had been made clear from the beginning, that no heir would receive a share from the estate of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam. For this reason the Shaykhayn did not give the permission for the assets to be distributed among the heirs, and the heirs too had accepted this as a fact. My late father had given the reason for their requesting the distribution of the estate, as there was a difference of opinion between Sayyidina ‘Abbaas Radiyallahu ‘Anhu and Sayyidina ‘Ali Radiyallahu ‘Anhu regarding the amount to be spent from the estate. Sayyidina ‘Abbaas Radiyallahu ‘Anhu was thoughtful and particular in the administration of the estate. He had foresight and had wished that the wealth be spent with care, and wished to keep some provisions for the time of need. Contrary to this, Sayyidina ‘Ali Radiyallahu ‘Anhu was very generous, big hearted, pious and had possessed tawakkul. He did the same as Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam had done. Whatever became available he immediately gave away to the needy. He did not like to leave a Dirham behind. For this reason there always occurred a clash between uncle and nephew. Haafiz Ibn Hajar writes in his Fathul Baari a narration from Daar Qutni, that the differences between them was not regarding the inheritance, but of the administration and its spending, how should the income be spent. Imaam Abu Daawud has written that the request of Sayyidina ‘Abbaas Radiyallahu ‘Anhu and Sayyidina ‘Ali Radiyallahu ‘Anhu was that the estate be distributed in two portions, and not that they claimed any inheritance. (d.) When these people wanted only to split the estate in to two portions, and did not claim any inheritance, why did Sayyidina ‘Umar Radiyallahu ‘Anhu reject this suggestion. Apparently there would be no problem, every one would have his own portion to administer and look after, and could spend and distribute the income immediately or later as they deemed appropriate. The ‘ulama have given the reason for this, that in this manner there is a possibility that it would later result into an inheritance. It could also then be said that Sayyidina ‘Umar Radiyallahu ‘Anhu had changed his former view, therefore he had agreed to split the estate into two portions. This distribution would also be like Distributing the estate to the heirs. Half would go to the daughter and the other half to Sayyidina ‘Abbaas Radiyallahu ‘Anhu as a relative. If Sayyidina ‘Umar Radiyallahu ‘Anhu had accepted this, the future generations would have claimed, and it would also become a testimony that this estate could be distributed among the heirs. (e.) In the beginning although the Ahlul-Bayt thought that the estate could be distributed among the heirs, and made a claim to the Shaykhayn. Later they changed their views and accepted the ruling of the Shaykhayn. Sayyidina ‘Ali Radiyallahu ‘Anhu left the estate in its original form of administration at the time of his khilaafah. If I had thought that it should be distributed among the heirs he would have done so. In the beginning Sayyidina ‘Abbaas Radiyallahu ‘Anhu and Sayyidina ‘Ali Radiyallahu ‘Anhu were joint administrators of the estate. At the time of Sayyidina ‘Uthmaan Radiyallahu ‘Anhu’s period of khilaafah, Sayyidina ‘Abbaas Radiyallahu ‘Anhu relinquished this post, thereafter Sayyidina ‘Ali Radiyallahu ‘Anhu became the sole administrator. After that Sayyidina Hasan Radiyallahu ‘Anhu, then Sayyidina Husayn Radiyallahu ‘Anhu, then Sayyidina ‘Ali bin Husayn Riadiyallahu ‘Anhu successively became administrators. (Fathul Baari). These few important questions regarding this incident have been briefly dealt with here. There are other discussions too which have been omitted to keep it brief.

(388) Hadith Number 7.
‘Aayeshah Radiyallahu ‘Anha says: “Rasulullah Sallallahu ‘Alayhi Wasallam did not leave behind Dinars, nor Dirhams, nor goats nor camels. (The narrator of this hadith) said, I am in doubt if she had mentioned male or female slaves”.

Commentary
A narrator from the chain of narrators of this hadith doubted if these words were said or not. Therefore it is pointed out here. In other narrations it has also been mentioned that he did not leave a male or female slave.

Volume 2, Book 22, Number 289: Narrated Kuraib Maula Ibn Abbas:

‘Abdullah bin Abbas said that he had passed a night in the house of Maimuna the mother of the faithful believers , who was his aunt. He said, “I slept across the bed, and Allah’s Apostle along with his wife slept lengthwise. Allah’s Apostle slept till mid-night or slightly before or after it. Then Allah’s Apostle woke up, sat, and removed the traces of sleep by rubbing his hands over his face. Then he recited the last ten verses of Surat-Al Imran (2). Then he went towards a hanging leather water-container and performed a perfect ablution and then stood up for prayer.” ‘Abdullah bin Abbas added, “I got up and did the same as Allah’s Apostle had done and then went and stood by his side. Allah’s Apostle then put his right hand over my head and caught my right ear and twisted it. He offered two Rakat, then two Rakat, then two Rakat, then two Rakat, then two Rakat, then two Rakat and then offered one Raka Witr. Then he lay down till the Muadh-dhin came and then he prayed two light Rakat and went out and offered the early morning (Fajr) prayer.”

Volume 2, Book 22, Number 290:
Narrated ‘Abdullah:

We used to greet the Prophet while he was praying and he used to answer our greetings. When we returned from AnNajashi (the ruler of Ethiopia), we greeted him, but he did not answer us (during the prayer) and (after finishing the prayer) he said, “In the prayer one is occupied (with a more serious matter).”

Volume 2, Book 22, Number 291:
Narrated ‘Abdullah

the same as No. 290. from the Prophet

Volume 2, Book 22, Number 292:
Narrated Zaid bin Arqam:

In the life-time of the Prophet we used to speak while praying, and one of us would tell his needs to his companions, till the verse, ‘Guard strictly your prayers (2.238) was revealed. After that we were ordered to remain silent while praying.

Volume 2, Book 22, Number 293:
Narrated Sahl bin Sad:

The Prophet went out to affect a reconciliation between the tribes of Bani ‘Amr bin ‘Auf and the time of the prayer became due; Bilal went to Abu Bakr and said, “The Prophet is detained. Will you lead the people in the prayer?” Abu Bakr replied, “Yes, if you wish.” So Bilal pronounced the Iqama and Abu Bakr led the prayer. In the meantime the Prophet came crossing the rows (of the praying people) till he stood in the first row and the people started clapping. Abu Bakr never looked hither and thither during the prayer but when the people clapped too much, he looked back and saw the Prophet in the (first) row. The Prophet waved him to remain at his place, but Abu Bakr raised both his hands and sent praises to Allah and then retreated and the Prophet went forward and led the prayer. (See Hadith No. 295 & 296)

Volume 2, Book 22, Number 294:
Narrated ‘Abdullah bin Masud:

We used to say the greeting, name and greet each other in the prayer. Allah’s Apostle heard it and said:–“Say, ‘At-tahiyyatu lil-lahi was-salawatu wat-taiyibatu . Assalamu ‘Alaika aiyuha-n-Nabiyu wa-rahmatu-l-lahi wa-barakatuhu. _ Assalamu alaina wa-‘ala ‘ibadi-l-lahi as-salihin.. Ashhadu an la ilaha illa-l-lah wa ashhadu anna Muhammadan ‘abdu hu wa Rasuluh. (All the compliments are for Allah and all the prayers and all the good things (are for Allah). Peace be on you, O Prophet, and Allah’s mercy and blessings (are on you). And peace be on us and on the good (pious) worshipers of Allah. I testify that none has the right to be worshipped but Allah and that Muhammad is His slave and Apostle.) So, when you have said this, then you have surely sent the greetings to every good (pious) worship per of Allah, whether he be in the Heaven or on the Earth . “

Volume 2, Book 22, Number 295:
Narrated Abu Huraira :

The Prophet said, “The saying ‘Sub Han Allah’ is for men and clapping is for women.” (If something happens in the prayer, the men can invite the attention of the Imam by saying “Sub Han Allah”. And women, by clapping their hands).

Volume 2, Book 22, Number 296:
Narrated Sahl bin Sad,

The Prophet said, “The saying ‘Sub Han Allah’ is for men and clapping is for women.

Volume 2, Book 22, Number 297:
Narrated Anas bin Malik:

While Abu Bakr was leading the people in the morning prayer on a Monday, the Prophet came towards them suddenly having lifted the curtain of ‘Aisha’s house, and looked at them as they were standing in rows and smiled. Abu Bakr tried to come back thinking that Allah’s Apostle wanted to come out for the prayer. The attention of the Muslims was diverted from the prayer because they were delighted to see the Prophet. The Prophet waved his hand to them to complete their prayer, then he went back into the room and let down the curtain. The Prophet expired on that very day.

Volume 2, Book 22, Number 297m:
Narrated Abu Huraira:

Allah’s Apostle said, “A woman called her son while he was in his hermitage and said, ‘O Juraij’ He said, ‘O Allah, my mother (is calling me) and (I am offering) my prayer (what shall I do)?’ She again said, ‘O Juraij!’ He said again, ‘O Allah ! My mother (is calling me) and (I am offering) my prayer (what shall I do)?’ She again said, ‘O Juraij’ He again said, ‘O Allah! My mother (is calling me) and (I am offering) my prayer. (What shall I do?)’ She said, ‘O Allah! Do not let Juraij die till he sees the faces of prostitutes.’ A shepherdess used to come by his hermitage for grazing her sheep and she gave birth to a child. She was asked whose child that was, and she replied that it was from Juraij and that he had come out from his hermitage. Juraij said, ‘Where is that woman who claims that her child is from me?’ (When she was brought to him along with the child), Juraij asked the child, ‘O Babus, who is your father?’ The child replied, ‘The shepherd.’ ” (See Hadith No 662. Vol 3).

Volume 2, Book 22, Number 298:
Narrated Mu’aiqib:

The Prophet talked about a man leveling the earth on prostrating, and said, “If you have to do so, then do it once.”

Volume 2, Book 22, Number 299:
Narrated Anas bin Malik:

We used to pray with the Prophet in scorching heat, and if someone of us could not put his face on the earth (because of the heat) then he would spread his clothes and prostrate over them.

Volume 2, Book 22, Number 300:
Narrated Aisha:

I used to stretch my legs towards the Qibla of the Prophet while he was praying; whenever he prostrated he touched me, and I would withdraw my legs, and whenever he stood up, I would restretch my legs.

Volume 2, Book 22, Number 301:
Narrated Abu Huraira:

The Prophet once offered the prayer and said, “Satan came in front of me and tried to interrupt my prayer, but Allah gave me an upper hand on him and I choked him. No doubt, I thought of tying him to one of the pillars of the mosque till you get up in the morning and see him. Then I remembered the statement of Prophet Solomon, ‘My Lord ! Bestow on me a kingdom such as shall not belong to any other after me.’ Then Allah made him (Satan) return with his head down (humiliated).”

Volume 2, Book 22, Number 302:
Narrated Al-Azraq bin Qais:

We were at Al-Ahwaz fighting the AlHaruriya (tribe). While I was at the bank of a river a man was praying and the reins of his animal were in his hands and the animal was struggling and he was following the animal. (Shu’ba, a sub-narrator, said that man was Abu Barza al-Aslaml). A man from the Khawarij said, “O Allah! Be harsh to this sheik.” And when the sheik (Abu Barza) finished his prayer, he said, “I heard your remark. No doubt, I participated with Allah’s Apostle in six or seven or eight holy battles and saw his leniency, and no doubt, I would rather retain my animal than let it return to its stable, as it would cause me much trouble. “

Volume 2, Book 22, Number 303:
Narrated ‘Aisha:

Once the sun eclipsed and Allah’s Apostle stood up for the prayer and recited a very long Sura and when bowed for a long while and then raised his head and started reciting another Sura. Then he bowed, and after finishing, he prostrated and did the same in the second Raka and then said, “These (lunar and solar eclipses) are two of the signs of Allah and if you see them, pray till the eclipse is over. No doubt, while standing at this place I saw everything promised to me by Allah and I saw (Paradise) and I wanted to pluck a bunch (of grapes) therefrom, at the time when you saw me stepping forward. No doubt, I saw Hell with its different parts destroying each other when you saw me retreating and in it I saw ‘Amr bin Luhai who started the tradition of freeing animals (set them free) in the name of idols.”

Volume 2, Book 22, Number 304:
Narrated Ibn’Umar:

The Prophet saw some sputum on the wall facing the Qibla of the mosque and became furious with the people of the mosque and said, “During the prayer, Allah is in front of everyone of you and so he should not spit (or said, ‘He should not expectorate’).” Then he got down and scratched the sputum with his hand. Ibn ‘Umar said (after narrating), “If anyone of you has to spit during the prayer, he should spit to his left.”

Volume 2, Book 22, Number 305:
Narrated Anas:

The Prophet said, “Whenever anyone of you is in prayer, he is speaking in private to his Lord and so he should neither spit in front of him nor on his right side but to his left side under his left foot.”

Volume 2, Book 22, Number 306:
Narrated Sahl bin Sad:

The people used to offer the prayer with the Prophet with their waist-sheets tied round their necks because of the shortness of the sheets and the women were ordered not to lift their heads till the men had sat straight.

Volume 2, Book 22, Number 307:
Narrated’Abdullah:

I used to greet the Prophet while he was in prayer and he would return my greeting, but when we returned (from Ethiopia) I greeted the Prophet (while he was praying) but he did not return the greeting, and (after finishing the prayer) he said, “In the prayer one is occupied (with a more serious matter).”

Volume 2, Book 22, Number 308:
Narrated Jabir bin ‘Abdullah:

Allah’s Apostle sent me for some job and when I had finished it I returned and came to the Prophet and greeted him but he did not return my greeting. So I felt so sorry that only Allah knows it and I said to myself,, ‘Perhaps Allah’s Apostle is angry because I did not come quickly, then again I greeted him but he did not reply. I felt even more sorry than I did the first time. Again I greeted him and he returned the greeting and said, “The thing which prevented me from returning the greeting was that I was praying.” And at that time he was on his Rahila and his face was not towards the Qibla.

Volume 2, Book 22, Number 309:
Narrated Sahl bin Sad:

The news about the differences amongst the people of Bani ‘Amr bin ‘Auf at Quba reached Allah’s Apostle and so he went to them along with some of his companions to affect a reconciliation. Allah’s Apostle was delayed there and the time for the prayer became due. Bilal came to Abu Bakr! and said, “O Abu Bakr! Allah’s Apostle is detained (there) and the time for the prayer is due. Will you lead the people in prayer?” Abu Bakr replied, “Yes, if you wish.” So Bilal pronounced the Iqama and Abu Bakr went forward and the people said Takbir. In the meantime, Allah’s Apostle came piercing through the rows till he stood in the (first) row and the people started clapping. Abu Bakr, would never look hither and thither during the prayer but when the people clapped much he looked back and saw Allah’s Apostle. The Prophet beckoned him to carry on. Abu Bakr raised both his hands, praised Allah and retreated till he stood in the row and Allah’s Apostle went forward and led the people in the prayer. When he had finished the prayer, he addressed the people and said, “O people! Why did you start clapping when something happened to you in the prayer? Clapping is for women. Whenever one is confronted with something unusual in the prayer one should say, ‘Sub Han Allah’.” Then the Prophet looked towards Abu Bakr and asked, “What prevented you from leading the prayer when I beckoned you to carry on?” Abu Bakr replied, “It does not befit the son of Al Quhafa to lead the prayer in the presence of Allah’s Apostle

Volume 2, Book 22, Number 310:
Narrated Abu Huraira:

It was forbidden to keep the hands on the hips during the prayer. (This is narrated by Abu Huraira from the Prophet.)

Volume 2, Book 22, Number 311:
Narrated Abu Huraira:

It was forbidden to pray with the hands over one’s hips.

Volume 2, Book 22, Number 312:
Narrated ‘Uqba bin Al-Harith:

I offered the ‘Asr prayer with the Prophet and after finishing the prayer with Taslim he got up quickly and went to some of his wives and then came out. He noticed the signs of astonishment on the faces of the people caused by his speed. He then said, “I remembered while I was in my prayer that a piece of gold was Lying in my house and I disliked that it should remain with us throughout the night, and so I have ordered it to be distributed.”

Volume 2, Book 22, Number 313:
Narrated Abu Huraira,

Allah’s Apostle said, “When the Adhan for the prayer is pronounced, then Satan takes to his heels passing wind so that he may not hear the Adhan and when the Muadh-dhin finishes, he comes back; and when the Iqama is pronounced he again takes to his heels and when it is finished, he again comes back and continues reminding the praying person of things that he used not to remember when not in prayer till he forgets how much he has prayed.” Abu Salama bin ‘Abdur-Rahman said, “If anyone of you has such a thing (forgetting the number of Rakat he has prayed) he should perform two prostrations of Sahu (i.e. forgetfulness) while sitting.” Abu Salama narrates this from Abu Huraira.

Volume 2, Book 22, Number 314:
Narrated Abu Huraira:

People say that I narrate too many narrations of the Prophet; once I met a man (during the life-time of the Prophet) and asked him, “Which Sura did Allah’s Apostle s recite yesterday in the ‘Isha’ prayer?” He said, “I do not know.” I said, “Did you not attend the prayer?” He said, “Yes, (I did).” I said, “I know. He recited such and such Sura.”

Volume 2, Book 22, Number 315:
Narrated ‘Abdullah bin Buhaina :

Allah’s Apostle once led us in a prayer and offered two Rakat and got up (for the third Raka) without sitting (after the second Raka). The people also got up with him, and when he was about to finish his prayer, we waited for him to finish the prayer with Taslim but he said Takbir before Taslim and performed two prostrations while sitting and then finished the prayer with Taslim.

Volume 2, Book 22, Number 316:
Narrated ‘Abdullah bin Buhaina :

Allah’s Apostle got up after the second Raka of the Zuhr prayer without sitting in between (the second and the third Rakat). When he finished the prayer he performed two prostrations (of Sahu) and then finished the prayer with Tasllm.

Volume 2, Book 22, Number 317:
Narrated’ Abdullah:

Once Allah’s Apostle offered five Rakat in the Zuhr prayer, and somebody asked him whether there was some increase in the prayer. Allah’s Apostle said, “What is that?” He said, “You have offered five Rakat.” So Allah’s Apostle performed two prostrations of Sahu after Taslim.

Volume 2, Book 22, Number 318:
Narrated Abu Huraira:

The Prophet led us in the ‘Asr or the Zuhr prayer and finished it with Taslim. Dhul-Yadain said to him, “O Allah’s Apostle! Has the prayer been reduced?” The Prophet asked his companions in the affirmative. So Allah’s Apostle I offered two more Rakat and then performed two prostrations (of Sahu). Sad said, “I saw that ‘Ursa bin Az-Zubair had offered two Rakat in the Maghrib prayer and finished it with Taslim. He then talked (and when he was informed about it) he completed the rest of his prayer and performed two prostrations, and said, ‘The Prophet prayed like this.’ “

Volume 2, Book 22, Number 319:
Narrated Abu Huraira.

Once Allah’s Apostle offered two Rakat and finished his prayer. So Dhul-Yadain asked him, “Has the prayer been reduced or have you forgotten?” Allah’s Apostle said, “Has DhulYadain spoken the truth?” The people replied in the affirmative. Then Allah’s Apostle stood up and offered the remaining two Rakat and performed Taslim, and then said Takbir and performed two prostrations like his usual prostrations, or a bit longer, and then got up.

Volume 2, Book 22, Number 320:
Narrated Salama bin ‘Alqama:

I asked Muhammad (bin Sirin) whether Tashah-hud should be recited after the two prostrations of Sahu. He replied, “It is not (mentioned) in Abu Huraira’s narration . “

Volume 2, Book 22, Number 321:
Narrated Abu Huraira:

The Prophet offered one of the evening prayers (the sub-narrator Muhammad said, “I think that it was most probably the ‘Asr prayer”) and he finished it after offering two Rakat only. He then stood near a price of wood in front of the Mosque and put his hand over it. Abu Bakr and ‘Umar were amongst those who were present, but they dared not talk to him about that (because of excessive respect for him), and those who were in a hurry went out. They said, “Has the prayer been reduced?” A man who was called DhulYadain by the Prophet said (to the Prophet), “Has the prayer been reduced or have you forgotten?” He said, “Neither have I forgotten, nor has the prayer been reduced.” He said, “Certainly you have forgotten.” So the Prophet offered two more Rakat and performed Tashm and then said Takbir and performed a prostration of Sahu like his ordinary prostration or a bit longer and then raised his head and said Takbir and then put his head down and performed a prostration like his ordinary prostration or a bit longer, and then raised his head and said Takbir.

Volume 2, Book 22, Number 322:
Narrated ‘Abdullah bin Buhaina Al-Asdi:

(the ally of Bani ‘Abdul Muttalib) Allah’s Apostle stood up for the Zuhr prayer and he should have sat (after the second Raka but he stood up for the third Raka without sitting for Tashah-hud) and when he finished the prayer he performed two prostrations and said Takbir on each prostration while sitting, before ending (the prayer) with Taslim; and the people too performed the two prostrations with him instead of the sitting he forgot.

Volume 2, Book 22, Number 323:
Narrated Abu Huraira:

Allah’s Apostle said, “When the call for prayer is made, Satan takes to his heels passing wind so that he may not hear the Adhan and when the call is finished he comes back, and when the Iqama is pronounced, Satan again takes to his heels, and when the Iqama is finished he comes back again and tries to interfere with the person and his thoughts and say, “Remember this and that (which he has not thought of before the prayer)”, till the praying person forgets how much he has prayed. If anyone of you does not remember whether he has offered three or four Rakat then he should perform two prostrations of Sahu while sitting.

Volume 2, Book 22, Number 324:
Narrated Abu Huraira:

Allah’s Apostle said, “When anyone of you stands for the prayers, Satan comes and puts him in doubts till he forgets how many Rakat he has prayed. So if this happens to anyone of you, he should perform two prostrations of Sahu while sitting.

Volume 2, Book 22, Number 325:
Narrated Kuraib:

I was sent to Aisha by Ibn Abbas, Al-Miswar bin Makhrama and ‘Abdur-Rahman bin Azhar . They told me to greet her on their behalf and to ask her about the offering of the two Rakat after the ‘Asr prayer and to say to her, “We were informed that you offer those two Rakat and we were told that the Prophet had forbidden offering them.” Ibn Abbas said, “I along with ‘Umar bin Al-Khattab used to beat the people whenever they offered them.” I went to Aisha and told her that message. ‘Aisha said, “Go and ask Um Salama about them.” So I returned and informed them about her statement. They then told me to go to Um Salama with the same question with which t sent me to ‘Aisha. Um Salama replied, “I heard the Prophet forbidding them. Later I saw him offering them immediately after he prayed the ‘Asr prayer. He then entered my house at a time when some of the Ansari women from the tribe of Bani Haram were sitting with me, so I sent my slave girl to him having said to her, ‘Stand beside him and tell him that Um Salama says to you, “O Allah’s Apostle! I have heard you forbidding the offering of these (two Rakat after the ‘Asr prayer) but I have seen you offering them.” If he waves his hand then wait for him.’ The slave girl did that. The Prophet beckoned her with his hand and she waited for him. When he had finished the prayer he said, “O daughter of Bani Umaiya! You have asked me about the two Rakat after the ‘Asr prayer. The people of the tribe of ‘Abdul-Qais came to me and made me busy and I could not offer the two Rakat after the Zuhr prayer. These (two Rakat that I have just prayed) are for those (missed) ones.

Volume 2, Book 22, Number 326:
Narrated Sahl bin Sad As-Sa’idi :

The news about the differences amongst the people of Bani’Amr bin ‘Auf reached Allah’s Apostle and so he went to them along with some of his companions to affect a reconciliation between them. Allah’s Apostle was delayed there, and the time of the prayer was due. Bilal went to Abu Bakr and said to him, “Allah’s Apostle has been delayed (there) and the time of prayer is due. So will you lead the people in prayer?” Abu Bakr said, “Yes, if you wish.” Bilal pronounced the Iqama and Abu Bakr, went forward and said Takbir for the people. In the mean-time Allah’s Apostle came crossing the rows (of the praying people) and stood in the (first) row and the people started clapping. Abu Bakr, would never glance side-ways in his prayer but when the people clapped much he looked back and (saw) Allah’s Apostle . Allah’s Apostle beckoned him to carry on the prayer. Abu Bakr raised his hands and thanked Allah, and retreated till he reached the (first) row. Allah’s Apostle went forward and led the people in the prayer. When he completed the prayer he faced the people and said, “O people! Why did you start clapping when something unusual happened to you in the prayer? Clapping is only for women. So whoever amongst you comes across something in the prayer should say, ‘Subhan-Allah’ for there is none who will not turn round on hearing him saying Subhan-Allah. O Ab-u Bakr! What prevented you from leading the people in the prayer when I beckoned you to do so?” Abu Bakr replied, “How dare the son of Abu Quhafa lead the prayer in the presence of Allah’s Apostle ?”

Volume 2, Book 22, Number 327:
Narrated Asma’:

I went to ‘Aisha and she was standing praying and the people, too, were standing (praying). So I said, “What is the matter with the people?” She beckoned with her head towards the sky.

I said, “(Is there) a sign?” She nodded intending to say, “Yes.”

Volume 2, Book 22, Number 328:
Narrated ‘Aisha the wife of the Prophet:

Allah’s Apostle during his illness prayed in his house sitting, whereas some people followed him standing, but the Prophet beckoned them to sit down. On completion of the prayer he said, “The Imam is to be followed. So, bow when he bows, and raise your head when he raises his head.” (See Hadith No. 657 Vol 1 for taking the verdict).

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بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

THE POWER OF BISMILLAH

Imām Moosa Kazim (as)
Jis shaks ko bhi koi musibat ya pareshani ho wo apna chehra aasman ki taraf kar ke 3 baar
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
kahe to Allah (swt) oski musibat aur pareshani ko dur karega.

Imām Moosa Kazim (as)
Any person who has a difficulty or a hardship, if he raises his face towards the sky and says three times BISMILLAH HIR RAHMAN NIR RAHEEM , Allah will remove away his difficulty and hardship.